1964, Vatican II, Lumen Gentium
12. The holy people of God shares also in Christ's prophetic office; it spreads abroad a living witness to Him, especially by means of a life of faith and charity and by offering to God a sacrifice of praise, the tribute of lips which give praise to His name. The entire body of the faithful, anointed as they are by the Holy One, cannot err in matters of belief. They manifest this special property by means of the whole peoples' supernatural discernment in matters of faith when "from the Bishops down to the last of the lay faithful" they show universal agreement in matters of faith and morals. That discernment in matters of faith is aroused and sustained by the Spirit of truth. It is exercised under the guidance of the sacred teaching authority, in faithful and respectful obedience to which the people of God accepts that which is not just the word of men but truly the word of God. Through it, the people of God adheres unwaveringly to the faith given once and for all to the saints, penetrates it more deeply with right thinking, and applies it more fully in its life.
35. Christ, the great Prophet, who proclaimed the Kingdom of His Father both by the testimony of His life and the power of His words, continually fulfills His prophetic office until the complete manifestation of glory. He does this not only through the hierarchy who teach in His name and with His authority, but also through the laity whom He made His witnesses and to whom He gave understanding of the faith (sensu fidei) and an attractiveness in speech so that the power of the Gospel might shine forth in their daily social and family life. They conduct themselves as children of the promise, and thus strong in faith and in hope they make the most of the present, and with patience await the glory that is to come. Let them not, then, hide this hope in the depths of their hearts, but even in the program of their secular life let them express it by a continual conversion and by wrestling "against the world-rulers of this darkness, against the spiritual forces of wickedness.
1965, Paul VI, Ecclesiam Suam
36. It is through faith that we gain this awareness of the mystery of the Church - mature faith, a faith lived out in our lives. Faith such as this gives us a sensus Ecclesiae, an awareness of the Church, and this is something with which the genuine Christian should be deeply imbued.
1980, John Paul II, Dominicae Cenae
11. The other table of the Eucharistic Mystery, that of the Bread of the Lord, also requires reflection from the viewpoint of the present-day liturgical renewal. This is a question of the greatest importance, since it concerns a special act of living faith, and indeed, as has been attested since the earliest centuries, it is a manifestation of worship of Christ, who in Eucharistic Communion entrusts Himself to each one of us, to our hearts, our consciences, our lips and our mouths, in the form of food. Therefore there is special need, with regard to this question, for the watchfulness spoken of by the Gospel, on the part of the pastors who have charge of eucharistic worship and on the part of the People of God, whose "sense of the faith" must be very alert and acute particularly in this area.
12. Upon all of us who, through the grace of God, are ministers of the Eucharist, there weighs a particular responsibility for the ideas and attitudes of our brothers and sisters who have been entrusted to our pastoral care. It is our vocation to nurture, above all by personal example, every healthy manifestation of worship towards Christ present and operative in that sacrament of love. May God preserve us from acting otherwise and weakening that worship by "becoming unaccustomed" to various manifestations and forms of eucharistic worship which express a perhaps "traditional" but healthy piety, and which express above all that "sense of the faith" possessed by the whole People of God, as the Second Vatican Council recalled.
1987, John Paul II, Christifideles Laici
14. Through their participation in the prophetic mission of Christ, "who proclaimed the kingdom of his Father by the testimony of his life and by the power of his world", the lay faithful are given the ability and responsibility to accept the gospel in faith and to proclaim it in word and deed, without hesitating to courageously identify and denounce evil. United to Christ, the "great prophet" (Lk 7:16), and in the Spirit made "witnesses" of the Risen Christ, the lay faithful are made sharers in the appreciation of the Church's supernatural faith, that "cannot err in matters of belief" and sharers as well in the grace of the word (cf. Acts 2:17-18; Rev 19:10). They are also called to allow the newness and the power of the gospel to shine out everyday in their family and social life, as well as to express patiently and courageously in the contradictions of the present age their hope of future glory even "through the framework of their secular life".
1993, Directory of Principles and Norms on Ecumenism
179. When the results of a dialogue are considered by proper authorities to be ready for submission for evaluation, the members of the People of God, according to their role or charism, must be involved in this critical process. The faithful, as a matter of fact, are called to exercise: "the supernatural appreciation of the faith (sensus fidei) of the whole people, when 'from the Bishops to the last of the faithful' they manifest a universal consent in matters of faith and morals. By this appreciation of the faith, aroused and sustained by the Spirit of truth, the People of God, guided by the sacred teaching authority (magisterium), and obeying it, receives not the mere word of men, but truly the Word of God, the faith once for all delivered to the saints. The people unfailingly adheres to this faith, penetrates it more deeply with right judgment, and applies it more fully in daily life".
1995, John Paul II, Ut Unum Sint
80. While dialogue continues on new subjects or develops at deeper levels, a new task lies before us: that of receiving the results already achieved. These cannot remain the statements of bilateral commissions but must become a common heritage. For this to come about and for the bonds of communion to be thus strengthened, a serious examination needs to be made, which, by different ways and means and at various levels of responsibility, must involve the whole People of God. We are in fact dealing with issues which frequently are matters of faith, and these require universal consent, extending from the Bishops to the lay faithful, all of whom have received the anointing of the Holy Spirit. It is the same Spirit who assists the Magisterium and awakens the sensus fidei.
1997, Ecclesia de Mysterio
Premise. Sacred Pastors are extremely grateful for the generosity with which numerous religious and lay faithful present themselves for this specific service, carried out with a loyal "sensus Ecclesiae" and an edifying dedication.
2.2 The non-ordained faithful, according to their proper character, participate in the prophetic function of Christ, are constituted as his witnesses and afforded the "sensus fidei" and the grace of the Word.
2003, John Paul II, Chirograph on Sacred Music
12. Only an artist who is profoundly steeped in the sensus Ecclesiae can attempt to perceive and express in melody the truth of the Mystery that is celebrated in the Liturgy.